ftf 




*5 



> s 






*s£. 






/ 



LIBRARY OF CONGRESS. 

Capjrigfyl f 0. 

Shelf -- 



UNITED STATES OF AMERICA. 



CHRISTIAN 



SCIENCE 



EXPOSED. 



BY 



J. H. BOYET, D. D. 



lit, 1889, by J. H. BOYET. 



1889. 






CHRISTIAN 
SCIENCE 

EXPOSED. 



BY 
/ 

J. H. BOYET, D. D. 



Copyrighted by J. H. BOY^T. 



BAPTIST NEWS PRINTING HOUSE, DALLAS. 

1889. 



, ofc ONG 
PYRIGHT 

JUN 101889,] 



[MOXOMIHffVJfc 
f W^OMOO 10 

U«n«ri «hx 



!o9SS 




J. II. BOYBT, I). I). 



-< 






INTRODUCTION. 



A PEW things are necessary to be 

said by way of introduction. In 
the early part of August L888, I visited 
Eureka Springs Tor my health. On the 

way there I met a man from Springfield, 
Missouri, who was a Christian Scientist. 
and I believe connected with a school of 
that kind. He paid no attention to the 
gentlemen on the train, but sought every 
opportunity to talk to the ladies, and 
spent his time in pressing the claims of 
his theory of Christian healing upon them. 
This fact provoked some unfavorable com- 
ment. I knew nothing of his theory, and, 
although the man had a bad countenance, 
I put him down simply as a crank. I ob- 
tained from him a circular from their 
school and a printed copy of their rules to 
patients, which impressed me rather an- 
favorbly; though not being able to con- 



2 Introduction. 

nect it in any way with their theory, of 
which I knew nothing, the impression did 

not amount to much. During my stay at 
the Springs there was a debate between 
one of the Scientists, a Mr. WaudeU, and 
a Mr. Shelton, pastor of the Christian 
Church at Little Rock, and I attended 
several times. Mr. Waudell seemed so 
meek and Christ-like, and Mr. Shelton ap- 
peared so vindictive, that my sympathy 
naturally went to the Scientist. Mr. Shel- 
ton frequently denounced Christian 
Science as Free-loveism and Mormonism, 
but as Mr. Waudell said nothing that I 
could so interpret, I regarded it as a lit- 
tle piece of persecution, and so expressed 
my convictions, notwithstanding the fact 
that Mr. Shelton repeatedly said that he 
had studied the theory. They were only 
discussing the question as to whether the 
blessings of the Gospel extended to the 
healing of the body, and I did not know 
what the theory was, or that they had any, 
except a supposed scriptural theory. 



Introduction* 
During the follow in- wintei j >rs. < Kbon 
and Boj ntoii \ isited Efonej ( Jrove for the 
purpose oi introducing Christian Science. 

in the town, and \)\. Boynton visited my 
house. 1 found linn quite agreeable and 
talked with him at length in regard to the 
Eureka debate and the power of God to 
heal the sick. Mv convictions in regard 
to it were not crystalized and I was will- 
ing to hear him kindly, though he advan- 
ced no special theory. They began prac- 
ticing in the town, and reputable people 
claimed to have been cured. This pro- 
voked a great deal of dispute, and I ex- 
pressed the belief that there was some- 
thing in it. 

One day I met a couple of respectable 
ladies on the street, and in conversation 
they solicited me to join the class and 
take lessons. The best excuse I had at 
my command was that I could not afford 
to pay the fee of twenty -five dollar.-. 
They insisted that I would be able to un- 
derstand it better than sonic others, per- 



4 Introduction. 

Imps, and asked if I would take the les- 
sons provided they would see the fee ar- 
ranged. I agreed to do, so provided it did 
not conflict with my pastoral duties. 1 
was afterwards notiiied by a member of 
my church that the matter was arranged, 
and I took the full course of lectures, 
studying every principal involved as well 
as I could and taking notes as I went 
along. I took special pains to ask ques- 
tions whenever I had the least fear that I 
or the class might not understand a prop- 
osition, or the principle involved. When- 
ever a proposition was laid down which 
I thought to be in conflict with established 
laws, or detrimental to the public mind, I 
would not only call attention to it in the 
class, but would speak of it to the pupils 
separately, in order that my conclusions 
might be corrected, if wrong. 

I do not pretend that I have reached 
the same ethical conclusions that have 
been reached by other members of the 
class, but I do claim that I have given 



Introduction, 

the subject impartial study, and questions 
touching my most serious objections have 
been put to the teacher and members of 
the class and they have never been ans- 
wered satisfactorily, nor has mj under- 
standing of i lie theory, tlieologj and creed 
ever been questioned in any private con- 
versation. My sermons on the subject 
were preached to large audiences, and 
the privilege of asking any question was 
granted with the promise of a frank and 
public answer, and none have been asked. 

Those who have heard the matter talk- 
ed on the streets have doubtless heard 
enough said in one way or another to con- 
vince them that I have given a fair expos- 
ure of Christian Science as taught by Dr. 
Gibon. 

The treatment I received by the teach- 
er and the class was of the kindest nature 
and for them personally I cherish the kind- 
est personal feelings. Some of them I 
have known for years, only to admire 
their kindness and purity of life. 



(> Introduction. 

As to the theory they have adopted and 

are innocently using in the belief that it 
has power to produce phenomena, 1 have 
do respect whatever, and in exposing it. I 
do so believing it to be the most ingeni- 
ously devised and the most subtile and 
destructive form of infidelity and anarchy 
with which I have ever met. 

I say here, as I said at the close of the 
lectures, that I came out a better Chris- 
tian than I went in — not that the theory 
did me any good directly, but because or- 
thordox Christianity was put to the severe- 
est test, and after wading through all the 
differentiated metaphysics incident to 
such a test, I came out more firmly fixed, 
if possible, upon the solid rock of Christ's 
vicarious work. The errors are not diffi- 
cult to see, but the fact that pupils are us- 
ually first inamored with the idea of phe- 
nomena seemingly produced by the system 
in the recovery of some one, together 
with the gradual development of the the- 
ory, most persons come out believers, or 



Introduction, * 

too much compromised to rise above it. 
An experience meeting is held after everj 
lesson, for the purpose of confirming the 

faith of the pupils and to prevent open 

opposition afterwards by those who are 
liable to react; and those who arc no1 
guarded in the wording of their express 
ions will come out very much hampered. 
whether they believe the miserable non- 
sense or not. This little book is there- 
fore intended as a warning against the 
class room, as well as against the destruc- 
tiveness of the theory taught. 

In giving this exposure to the public I 
will say that I have never been obligated 
not to do so, and have performed the task 
in the fear of God and for the good of 
society. 



THE THEOi 



CHBIST] \ OUt with 

absolute negation of all evil as an entit 
The Scientist proposes to show that the 

DO evil, no sin. no devil, no disease, no 
death, that it is all a false claim of the 
carnal mind. — that the carnal mind is a 
lie. and that a lie is nothing claiming/to be \ 
something. 

Tins primary proposition with the sever 
al secondary ones, he proposes to prj 
by the aid of Scripture, reason and demon- 
stration. 

The Seience professes to be metapfr 
ical strictly, looking at every question 
from the standpoint of mind or spirit, and 
excluding everythin cms to 

be. It proposes no cure for di for 

there is no disease, and it only prop* 
make the patiem conscious of that fa 
It proposes no remedy for sin. for there is 



I (I The Theory. 

no sin. It only proposes to mala 4 us con- 
scious of the fact that sin is impossible. 

It does not propose to overcome the dev- 
il, for there is no devil to overcome. It 
only proposes to make us conscious that 
all is good. 

Another explanatory 'statement of the 
position is that we do not deny the ap- 
pearance of of evil, but that we are de- 
ceived by the outer senses — that the out- 
er senses belong to the carnal mind — that 
the carnal mind is a lie, and a lie is noth- 
ing, claiming to be something. 

It tirst assumes an hypothesis and then 
reasons from that hypothesis. 

The tirst hypothesis is that God is omni- 
present, and then claims that if God is om- 
nipresent, nothing can exist outside of 
Him. 

As one hypothesis must be examined at 
a time I will examine this one with the 
conclusion, befores tating another. And 
to do so we must tirst learn what is meant 
by omnipresence. This we shall learn, so 



Thi lin ory, \ ) 

far as the Science is concerned, from the 
conclusion, "Nothing can exisl outside of 
Him." As nothing can exist outsid< 
God, and as whatever is inside of God 
pertains to Him, there is nothing but God, 
Omnipresence, then, according to the 
Science, is God to the exclusion of evei 
thin-else. We now have the hypothee 
stated and defined. Is it true/ Omni- 
presence means, presence in every place 
at the same time. If omnipresence means 
"presence" at every place or any place we 
will readily see that we must define the 
word "presence." Presence means. "TLe 
state or condition of being present; being, 
or situation within sight or call, at hand. 
in the same apartment or division of space, 
or the like— opposed to absence." It will 
now be readily seen that presence, or om- 
nipresence involves the idea of two or 
more: since where there is only one there 
IS no presence. Because to occupy the 

same division of space is to occupy it with 

another. 



12 Theory. 

It will now be seen that the only way to 
extricate the hypothesis from the difficul- 
ty is to grant that omnipresence is not 
really meant, but that God is everywhere 
at the sam* time. It is fair to say that 
we believe this to be what is meant, and 
we shall now proceed to examine its con- 
sistency. If a special revelation be left 
out of the count there can be but one way 
of determining the truth of the proposi- 
tion, and that is by universal conscious- 
ness. Let us see. Is a consciousness of 
God's existence universal among men? 
We may say that we believe all men to be 
conscious of God's existence, but that be- 
lief is not a demonstration. We cannot be 
conscious for another, and whatever we 
may say about the consciousness of an- 
other, which contradicts the statement of 
that person, is less than belief, for it is not 
based upon any kind of evidence, it is only 
an opinion. And it forever remains a fact 
that there are atheists who claim not to be 
conscious that there is a God. Thus we 



io1 know i Iia1 a consciousne > of 
God's existence or pi e 
among men. Therefore the bypotln 
fails with the failure of universal con 
sciousness. But we will even go furthei 
and examine one other claim, which mighl 
be made, though ridiculous in the realm of 
scientific demonstration. It ma\ barelj 
claimed that God exists where there 
are none to be conscious of His existence, 
or presence 1 . But how can science demon- 
strate the proposition I If there is a place 
where there are no human beings to be 
conscious, and the existence of God is only 
demonstrable in human consciousness then 
there is a place where God's existence 
cannot be demonstrated, and thus the hy- 
pothesis fails again. But we will now go 
one step below the ridiculous in scientific 
demonstration, and grant that one human 
being may claim to be conscious that God 
exists everywhere. In this case the con- 
sciousness of one individual must extend 
to every place. Consciousness is "the 



1 1 

knowledge of sensations and mental ■ 
erations, or of what passes in ones own 
mind; the act of the mind which mat 
known an internal object.** Thus we see 
that consciousness is internal and not ex- 
ternal of one's self, so the conclusion is in- 
evitable that if the consciousness of one 
person demonstrates God's existence at 
every place, it also demonstrates the in- 
ternal existence and consciousness of one 
person at every place. Xow we hold that 
the term internal is relative and that if 
any one person has an internal the same 
person has an external — hence if the in- 
ternal is everywhere the external is out- 
ide of everywhere, This also brings as 
to another ridiculous conclusion which is, 
if omnipresence means existence every- 
where we have in one human being some- 
thing more than omnipresence since that 
one person is externally outside of every- 
where. 

We boldly claim that these conclusions 
though perfectly logical are ridiculous in 



Tin Tin < 

the extreme and must m |j crush 

the scientific idea of God's omnipresence. 
Thus for we have ignored the Bible en- 
tirely, but as Christian Science graciously 
admits the Bible to confirm whatever maj 
be already proven or demonstrated, we 
will now see it' the Bible confirms the 
scientific idea of omnipresence. But let 
I what that idea is, (i. e.) that 
God is SO essentially and substantially 
present everywhere that nothing can exist 
outside of Him. In Gen. 1:2 we learn that 
the .Spirit of (rod moved upon the face oi 
the waters. This would be impossible. 
scientifically, if the waters were not out- 
side of God. To move upon is to come in 
contact witli by moving towards: and it 
the spirit of God came in contact with tin 
waters there was a time when the contact 
did not exist. 

Again in Gen. 1:27, we learn that God 
created man. We will firsl notice tin 
word create. It means -To bring into be- 
ing; to form out of nothing; to cau.se to 



[6 ih( Theory* 

exists Now did God create something 
outside or inside of Himself! Scientifical- 
ly speaking whatever is inside of a being 
pertains to that being, and if there was a 
time when God created something inside 
of Him, there was a time when that thing- 
did not exist in him. If this is true, then 
there has at some time been a change in 
God's internal being. You may call it a 
thought of God or what you will, but it 
amounts to an internal change, and who 
will say that God is not the "Unchange- 
able One?" 

If God has had no internal change he 
has created something outside of Himself, 
and if outside of Him, something exists 
outside of Him. But what was it He cre- 
ated? It was man. Xot a thought: but 
something that could think. The distinc- 
tion between God and man is not, as be- 
tween the thinker and the thought, but as 
between two thinking powers, one the 
greater and the other the less. Xow let 
us see what that man could do. In Gen. 






Tin 1 in ■ 1 j 

iii:8-10 we learn that the man hid himself 
from the presence of the Lord. This 
could not be true if man was scientifically 
speaking inside of God, for in thai event 
they would have been occupying the same 
apartment or division in space. 

The writer should not be understood to 
tench that God does not in some way 
manifest Bis presence or power to be 
present everywhere. But that He is pres- 
ent everywhere to the exclusion of every- 
thing but Him is contradicted by reason 
and scripture and by this contradiction of 
the first hypothesis we deny the theory of 
Christian Science. 

The essential omnipresence of (rod 
should never be denied, but to affirm it 
upon the scientific principle that no two 
tilings can occupy the same space at the 
same time is utter nonsense. 

The second hypothesis with which 
Christian Science proceeds is that God is 
omnipotent. The conclusion from this hypo- 
thesis is that nothing can exist without Him. 



18 Theory. 

To admit or deny the hypothesis without 
first knowing what the Scientist means by 
omnipotence would amount to nothing. 

If the question is asked. Do you believe 
tha r God is omnipotent! Most people 
would answer: yes. But the critical in- 
vestigator would ask, what do you mean 
by omnipotent? This can only be deter- 
mined by the nature of the conclusion. 
It will be observed that the hypothesis 
involves not only the idea of existence, 
but of power also. Therefore it will be 
seen that the conclusion means that noth- 
ing can exist without God's power to 
give it existence, and to maintain that ex- 
istence. Thus we see that omnipitence, 
according to Christian Science means, the 
only power that can give or maintain ex- 
istence. Is this true? The discussion of 
this question is very much narrowed by a 
denial of the real existence of anything 
but mind; that whatever else may seem 
to exist, does not exist in truth. We are 
not bound to make this concession, but 



that we maj go to the bottom w e can do 
bo and still approach the question \\ itfa h 
bold and steady front. 

We will chum rust thai if there is noth- 
ing but mind, there is aothing to influence 
mind except mind, because nothing is 
nothing, and can have no power or influ- 
ence whatever. Now we ask; what is il 
thai causes the apprehension of evil! Do 
you say it is nothing? Nothing can not 
produce something, and an apprehension is 
something produced in the mind. Do you 
say the apprehension is a deception/ 
Then what produced the deception? Call 
it what you will: it is something produced 
by a cause adequate to the efteet. Will 
you claim that the cause is a part of, and 
resident in, the mind/ Has God made a 
mind tor the purpose of having it always 
frightened with -hosts and hobgoblins 
that never existed/ The conclusion is too 
absurd to be entertained for a moment — 
and yet that is just what He has 
done, or else there is another powei 



20 The Theory. 

adequate as a cause to the effect. 

But it is claimed that God made man in 
His image, and then man made his image, 
body or shadow in which there only seems 
to be evil. Here we have the w T hole the- 
ory of seeming evil in a nutshell. God is 
perfect and has made a perfect image of 
Himself but when that perfect image is 
copied it looks like the devil. 

It is useless to pursue this thought any 
further. God is either directly or indirect- 
ly a perpetual deception, or else there is 
another independent existence. And now 
as the Bible is to be admitted by way of 
confirmation, and as a deception is a lie, 
we need only to remark that the Bible de- 
clares the devil to be a liar and the father 
of lies. 

The merest tyro in metaphysics will now 
see the hypothesis is not only overthrown 
and the existence of something which God 
did not make, established, but, also, that, 
something is evil. 

Omnipotence means power to do all 



The Thi <>>■ ii. 2 1 

things, but not necessarily the power thai 
has done all things that have been done. 

The third hypothesis is thai God ii ab- 
solute goodness. And the conclusion is; 
that, no evil can come out of Him. 

The error of this hypothesis is two-fold. 
It reduces (iod to a mere quality ot being 
or principle and tends to the conclusion 
that every principle is good. We discuss 
it here, not so much for the purpose of 
proving that evil does exist, but because 
the error referred to was introduced at 
this point. We gladly admit that God is 
absolutely good, but when an attempt is 
made to reduce Him to mere quality or 
principle, and when that principle is de- 
clared to be impersonal, we will not be 
content to pass it without notice. 

We first notice the fact that the propo- 
sition is a contradiction in term:. 

By no law of language can a personal 
pronoun be used to designate a mere 
quality or principle. How would it do to 
use the pronoun "he" or "him" in speaking 



22 The Theory. 

oi the principles of mathematics? The 
teacher of Christian Science himself would 

not do such a thing. Or how would it do 
to say "it" when speaking of God? The 
strongest believer in Christian Science, I 
am glad to say, would not do such a thing. 
And yet, it is just what they say when 
speaking of the principle ol mathematics. 

In the next place a principle has no per- 
ception. A being or person can perceive 
the principle of mathematics, but the prin- 
ciple of mathematics, cannot perceive any- 
thing. A principle may be called a law of 
mind but it is not mind. It may be called 
a line along which we think correctly, but 
is not a thought nor a thinker. 

A principle without a person to think it 
out is cold and dead. It has no life, no vi- 
tality, and no existence except as it pro- 
ceeds from mind. 

Goodness is only the quality of being 
good, and to say that God is absolute 
goodness, is only to say that He is the quali- 
ty of some person or thing which is good. 



Goodness may be said to exist in < ;.»<i. 
or to characterize His dealings, but to call 
Him goodness is to make Him depend up- 
on the nature, disposition or net ions of an- 
other. It is, in fact, a denial of God's in- 
dependent existence. 

But what is meant by the proposition, 
that no evil can come our of Him1 [f im- 
morality or real calamity was meant we 
would gladly accept it and defend it. But 
it is construed to mean, sickness, disease 
or punishment. We claim that sick 
and death, by way of disciplinary pun 
ment have often been the greatest mani- 
festations of God's goodness. 

Perhaps it would not be amiss to quote 
here from the Bible by way of confirma- 
tion. In Ex. xxxiii:19, God said to Mo- 
ses, "I will make all my goodness pass be- 
fore thee." And yet for forty years that 
people with their faithful leader wandered 
in the wilderness without home or shelter, 
until the last carcass of them, except two of 
the original stock bad rotted. Thi 



24 The Theory. 

history as well as inspiration, and yet the 
good results of that forty years discipline 
still lives after more than three thousand 
years have been hurried in the grave of 
the past. Monuments of stone have been 
erected and have crumbled, but the afflic- 
ted Jews are to-day in every nation a pei- 
petual monument to the goodness of God. 

Do you say that the Jews as a nation 
have failed and are scattered forever? 
Admit it, and still without scrofula or con- 
sumption — with the pure blood of Abra- 
ham coursing their veins, they have as a 
nation died under the gorgeous glow of a 
glorious sunset, and the remnant of them, 
as the elect of God, still live to listen to 
the birds in their sweetest songs. 

God is good, and far too good not to 
discern between good and evil — too good 
not to see that sin is ruinous to human 
happiness — and too good not to punish it 
though formulated and called by His 
name. This idea that the goodness of 
God contains nothing but universal mercy 



Tin Theory* 

is as dishonoring to God as it is ruinous 
to society, h is born of the dei U Km 
hellish purposes. 



THEOLOGY. 



The so-called theology of Christian 

Science deals mainly with the Bible and 
Jesus Christ. 

We will give some of the teacher's words 
as we go along. "The more we know of 
the Bible without believing it as a whole 
the better Ave love it." ? That part of the 
Bible that can be twisted into any kind 
of a support of their theory they accept, 
that part which is not understood is not 
accepted and that part which condemns the 
theory is positively rejected. This will 
be accepted as a fair statement of their 
treatment of the Bible. The teacher said, 
-We can not get any information out of 
the Bible — we can get continuation. 
There are degrees in awakening, and if 

Paul was more awakened than Mrs. 

and you look on what he wrote, it con- 
firms in you what you knew before. We 



( eed. 

are the image of ( i < >< i and next to I rim; 
hence we can gel no information oul of 
anything. There is no reason whj ire 
should accept the Bible as a whole ex( 
that "we liave been taught to d<> >•>." it 
will thus be seen thai the Bible is accep- 
ted in Christian Science or rejected ac- 
cording to the caprices of the human 
mind, and that too, with a theory to sus- 
tain. 
The teacher said again, "Paul was the 

image of God. Mr. was the imagi 

of (rod. If what Paul wrote was inferior 
to Paul it was therefore inferior to 

Mr. ." Thus you see he not only 

puts the Bible below Paul, but places it 
below himself, and at a discount with one 
of Ins pupils. I have often heard of per- 
sons who were so smart that they could 
not be taught anything; but never did 1. 
till I met with Christian Science, find a 
man that was fool enough to acknowle 
it. Put here these, Christian {! Scientist 
lovers of the Bible (t) boldly claim that 



28 The Creed. 

the very best thing that can be said for 
the word of God is that it only confirms 
what they already know. To show that 
he did not accept the Bible as a whole he 
referred to Eev. xxii:18-19 and 2 Cor. xiii:8 
as positive contradictions, and to say that 
the whole course of lectures was a con- 
stant attack upon orthordox Christianity 
is not putting it too strongly. He said Or- 
thodox Christians believe that Christ's 
work was vicarious, but we accept His 
life as an example. At this point a pupil 
asked him what he thought about baptism, 
and he said he cared nothing about it. 
They teach that Adam did not fall, be- 
cause he would have no place to fall to. 
He could not fall outside of God. That 
the fall was in the belief that life was in 
matter, and that Adam's mistake was when 
he made his own body. A very small 
mistake to be sure, if the body was noth- 
ing after it was made. They teach that 
self-denial is denying that there is any 
power in the body. They also deny the 



The Creed. 

divinity of Christ and reject prayer alto- 
gether. 

1 have thus given an outline ol 
what they call their theology without 

Stopping to discuss it. I now ;isk 

the reader to decide for himself as to 
the appropriateness of the name 
"Christian Science/ 9 and as to what re- 
spect is due a practically secret organiza- 
tion, claiming to be the only true religion 
in the world, and at the same time teach- 
ing that there is no personal God nor dev- 
il, no Divine Savior, no sin, no evil, do 
disease, no death, no hell and no law hip 
love, no fall, no atonement, no prayer and 
no Bible worthy of the name. Before God, 
1 believe it is anti-Christ, and if they can 
heal at all as a result of their theory, I be- 
lieve it is the devil transforming himself 
into an angel of light for the purpose of 
spiritual ruin. 

I do believe they can in a measure re- 
lieve the sick but in no way do I believe 
the^r theory accounts for it, only thai de- 



SO The Cn 

signing men have been prompted by the 

devil to formulate a destructive theory 
and tack it on to a well recognized force 
in nature for the purpose of doing more 
barm than good. I believe that while dis- 
ease tends to death nature tends to re- 
covery, and that in many cases the sick 
would recover if let alone without medi- 
cine. I believe also that whatever will 
cause the patient to ignore and forget his 
trouble will aid nature in restoring health. 

To satisfy myself that their theory could 
not account for the phenomena which they 
claim I have submitted to treatment with 
no results. I can sometimes drive pain 
from my head, and have relieved others, 
but others can have no effect on me what- 
ever, for the simple reason that I am more 
highly charged with magnetism than they 
are. 

I am willing to give equal justice to all. 
but after a thorough course of lectures 
and a careful study of the subject I am 
not only convinced that much of the prac 



b hid bug bul that the theorj > 
geniously devised oul of old exploded the- 
ories, by designing and wicked men 
satisfy their avarice and their lasts. And 
in most cases it is accepted by innocent 
parties who do not understand it nor b< i 
its results. But let it go on until their 
eyes are opened one by one. and many 
who went into it innocently and have 
enamored with phenomena produced by 
physical magnetism and mental superiori- 
ty will he too proud to back nut of it 
squarely and will either drift along with 
the tide or practically losing their id. 
ty in society will be lost to its charms and 
sink out of sight. 

Animal magnetism when properly used 
is a power for good in many ways, but 
when possessed in a high degree by wick- 
ed and designing men it is the most de- 
structive and damning element of human 
nature. It will often cause innocent wo- 
men to admire the company of men wl 
charactei is as 1 ;k as Belf, and un- 



32 The Creed. 

consciously overleap the bounds of all 
propriety, bringing upon themselves the 
unjust criticism of the public. It has 
caused jelousy to arise where no wrong 
has been meant. It has compromised the 
standing in society of innocent females, 
and then forced them on into the whirl- 
pool of ruin. It has laid desolate a thous- 
and homes and left a blot upon the good 
name of ten thousand children who by it 
are made worse than orphans. 

It can produce faith in the poorest 
means for accomplishing good. It can 
transform the homliest face into an object 
of beauty and inspire the attention of the 
most intelligent persons, to listen to and 
believe the most miserable foolishness in 
the world. 

It places the blushing innocence of wo- 
manhood, the integrity of true manhood 
and the rottenness of the gambler and the 
libertine in the ball room upon a common 
level and sends the lovers of pleasure 
home too proud to confess that they have 



been influenced by it. 1 I trail engage the 
attention of orthordos < Ihristians, th 
doabl upon the divine \ eracitj . still the 
lips of prayer, deny the divinity and \ ica- 
rioufi work of Jesus Christ, swear that 
there is no devil, no evil, no sin, no hell 
and proclaim that there is no law but I 
All this it has done, and more, and then to 
i50ver its deformity from the gaze of hon- 
est men outside of the ring it i tself 
by the name of Science, sanctifies its pow- 
er by the inefable name of < Ihrist, and pro 
claims itself the only true religion in the 
world. 



THE CREED. 



You ask: "Has Christian Science a 
creed F Y^es sir, it has a creed, and they 
call it by that name. It is negative, dog- 
matic in the extreme, and tends to corrup- 
tion, debauchery and shame. It contains 
three articles, as follows : # 

1st. "There is no life but God." 
2nd. "There is no substance but spirit." 
3rd. "There is no law but love." 
The animus of this creed is easily seen 
when viewed in the light of other proposi- 
tions. If taken together with the nega- 
tion of all evil, sin and hell, as taught by 
Christian Scientist, it will be seen that the 
object of the theory is not the healing of 
disease; but the breaking down of all re- 
straint, of all law and all human responsi- 
bility. 

If there is no life but God, and if all 
that is, proceeds from life; then God alone 



Tin C 






is responsible for all thai is. It man Is 
oniv a thought of God, as thej teach, and 
has no distinct life of his own: then what- 
ever man is, God is, and whatever man 

docs it is God who docs it, and He alone 
is responsible for what is done. 

[f there is no substance but spirit; then 
the body is nothing; and it' the body is 
nothing, the actions ofthe body are noth- 
ing, and if the actions of the body are 
nothing they cannot sustain a relation to 
something*, and of course where there is 
no relation there is no law, and where 
there is no law there is no penalty and 
consequently no restraint. 

If there is no law 7 but love, and if we 
are only constrained, and no; restrained, 
by love; then, whatever we are constrain- 
ed to do is right and lawful. This leaves 
every desire and every m t of our lives 
free from condemnation of law, and makes 
all lives equally respectable and good. 

But at this point we stop to ask, it* 
there is no life but God, wherein all the 



36 Tin Creed. 

universe is is there any room for a creed? 
A creed is something believed: and since 
Clod knows all things, He cannot believe 
anything and hence if this article be cor- 
rect the very idea of a creed, of which it 
is a part, is preposterous. 

The second article is the foundation rock 
upon which the whole theory or super- 
structure of Christian Science is attempted 
to be built, and I cannot see why it is not 
first in the creed, unless, there be a pre- 
meditated attempt to catch the student 
unawares in its developement. 

Upon this article hangs all their law and 
their prophets. By denying the existence 
of all substance, but spirit, they do not 
mean that spirit is the support of all that 
is, but that matter does not exist and that 
the human body is nothing. 

In showing the falacy of the position I 
will call attention to a principle recogniz- 
ed by them and one unto which they of- 
ten liken the Almighty, viz; the principle 
of mathematics. This principle is applied 



I 

iii computing time, distance and velocity. 
But it' there is uo mat ter i here is uo1 hing 
from which to calculate time, nothing from 
which to measure distance and nothing 
from which or i>\ which to consider the 
question of velocity. 

A fern years n.uo we had a total eclipse 
ofthe sun. and Fort Worth, Texas, wasin 
the exact line of totallity. The govern- 
ment and our best colleges had the vcr\ 
best men and means there for the purpose 
of taking observations. Here this princi- 
ple of mathematics was applied and the 
calculations made years before, involving 
time, distance and velocity and under 
most perfect means of observation the 
phenomenon began and ended to a second. 
Here the calculation involved the relation 
of three separate and distinct planets over 
which neither faith nor imagination could 
have anything to do whatever, showing 
to any sane person that thej reallj and 
substantially exist. These things are 
known to 1 1n world of mankind and \ 



38 The Creed. 

man of intelligence conies to Honey Grove, 
Texas, from the North, to teach innocent 
souls to believe that there is no such 
tiling as matter. And for what purpose? 
For the purpose of indoctrinating them 
in the idea that there are no relations and 
no law but love. 

During the lectures I asked the teacher 
to explain the effect observed in the mix- 
ture of incompatible drugs, over which 
faith had no control. He twisted in his 
chair and said, we had not come to that 
yet; and he never did come to it. Every- 
body knows that incompatibles such as 
acids and alkalies neutralize each other, 
and that when incompatibles are taken< 
into the human system the same work of 
destruction goes on there, showing that 
the human body is as real and substantial 
as any mineral drug. 

The law of gravity forcing a ball, thrown 
into the air, rapidly to the earth proves 
that the ball is substantial and the same 
effect upon the human body proves that 



Tin Creed. 39 

it is as real as the ball, or t lie eart b w II h 

which it is Wrought in contact. 

The sensitive plate of the photograpbej 
will not receive any impression from the 
imagination, hut an exposure upon a real 
subject will take the features and the com- 
plexion. 

Again the effects oi mental anguish on 
the physical constitution proves the body 
to be real. Take the case of Jesus Christ 
whom Christian Scientists accept as the 
ideal man, and when the Roman spear en- 
tered the pericardial sack there came forth 
water with the hlood showing that mental 
anguish had produced physical disturb- 
ance and a consequent unnatural accumu- 
lation of fluid around the heart. 

Now let us examine one passage in the 
Bible by way of continuation. Paul says. 
"The flesh lusteth against the spirit and 
the spirit against the flesh and these arc 
contrary, the one to the other, so that we 
can not do the things that we would.' 
Here the apostles recognize the existence 



40 The Cr< 

otboth flesh and spirit by the conflict go- 
ing on between them. Have we not all 
experienced the same warfare going on in 
our being? Every one with one spaik of 
honesty left must confess that he has, and 
yet where there is only one party, or na- 
ture, there can be no conflict. It is non- 
sense to say it is a delusion. There can 
be no delusion where there is no power to 
delude, and when you say that our expe- 
rience in this respect is a delusion, you 
admit that there is not only some part of 
us to be deluded, but that there is some- 
thing to produce the delusion. 

If this warfare is a delusion, and on 
that ground you say that the liesh does 
not exist; then on the same ground, you 
may say that the spirit does not exist. 
Precisely upon the ground of this strug- 
gle within us for something better, is the 
argument made for the existence of a bet- 
ter nature — and upon the same ground 
must the reality of a worse nature be rec- 
ognized, for the one can not be consider- 



I in ( , 



I I 



ed except from the standpoint of the oth- 
er, 

The idea of Christian Scientists, that 
everything is to be viewed from a spiritu- 
al standpoint, is utter nonsense. As well 
may you talk about dewing a house f rom 

the standpoint of the house as to talk of 
viewing the body from the standpoint of 
the body, orthe spirit from the standpoint 
of the spirit. The body is the house, the 
spirit is the occupant, and so long as they 
are both in existence each one must be 
viewed from the standpoint of the other. 
Eight here the teacher gets fuddled, and 
tries to befuddle bis class by saying that 
man's real self is only a thought of God. 
And now we have i1 gone to sv^ { \. Man 
is one of God's thoughts. What man 
periences is a delusion. Therefore what 
God experiences in one of Bis thoughts is 
a delusion. Xo sir, the delusion is in 
Christian Science, and the object of 
delusion will be clearly seen before we 
reach the end. 



42 The Creed. 

If the body is nothing, then, the actions 
of the body or nothing, and as there is no 
such thing as physical action in fact, there 
are no physical relations, and if there are 
no relations there is no law; hence, the 
third article in this remarkable creed. 
"There is no law but love. ?? 

Here Christian Science raises the red 
flag of anarchy, and with a defiance more 
dreadful than the bombs of Chicago, 
flings to the winds the authority and re- 
straints of all law human and divine. Is 
our civilization ready for such a revolu- 
tion? I say revolution, because I was 1 
plainly told that the adoption of Christian 
Science meant a complete revolution of 
all the theories I had ever held and taught. 
And in writing this little book I am only 
preparing to bring upon myself the curses 
of every free-lover from Maine to Cali- 
fornia. 

Dr. Gibbon said that Christian Science 
would make a man love another man's 
wife as well as he would his own. One of 



'Hi, I }.; 

two tilings, and only two, was tn< 
Either he would love the other man's wife 

more than her husband would tolerate or 
else he would love his own wife less than 
she would tolerate, and in cither case it 
would be the destruction ol the man 
relation. 

I will now give the definition of law: 

1st. A rule of order or conduct estab- 
lished by authority; an edict of a ruler or 
a government; a fixed regulation; an ex- 
pressed command; a decree; an order. 

2nd. The appointed rules of a commu- 
nity or state, for the control of its inhabi- 
tants, whether unwritten, as the common 
law of England, or enacted by formal stat- 
ute, as against or according to law. 

4th. (Morality.) The will of God as the 
supreme moral ruler, concerning the char- 
acter and conduct of all responsible be- 
ings; the rule of action as obligatory on 
the conscience or mora! nature; the rules 
of external conduct which arise from the 
relations of men to each other in 



44 The Creed. 

and the mutual rights which are founded 
on these relations. 

I do not suppose that an open and 
speedy attack upon the Hays of our coun- 
try is contemplated, but it is a delusion of 
the devil: an excuse by which poor delud- 
ed souls may cheat themselves into the 
belief that they may do what they will 
without transgression of law and therefore 
without sin. 

We may perhaps indulge the hope that 
only a few of those, at least in the South, 
who believe in the healing power of Chris- 
tian Science adopt this article of the 
creed, but just so sure as the belief be- 
comes general just that sure will red hot 
anarchy run riot in this country Then 
good by to the purity and sanctity of 
home and the marriage relation, and good 
bye to all that is worth living for. 

It is unnecessary to argue the unreason- 
ableness of this dogmatical and dangerous 
creed. We may only wonder that in this 
country of enlightened civilization there is 



Tin On IB 

a practically secrel organization with <>\ei 
thirty- tour thousand teachers, privatelj 
promulgating this crystalized and formu- 
lated monster which threatens the vcn 
overthrow of every home and the ruin of 
every mother, wife and daughter in the 
land. And an organizatton too, claiming 
to be the only true religion in the world, 
and proposing to organize Sunday Schools 
for the fortification and upbuilding of their 
principles: which, though destructive of 
every principle of holiness, they vainly at- 
tempt to sanctify by the blessed name of 
Christ. 

On being questioned in regard to pro- 
fane language, the teacher said it could 
not be wrong, and being questioned fur- 
ther in regard to the moral quality of ac- 
tions, lie made light of the idea thai they 
had any moral qualities, as the actions 
themselves were nothing. 

These illustrations of his teachings are 
to show what is meant by that article in 
their creed which says there is no law but 



4<i The Creed. 

love. He said, also, that man cannot vio- 
late the law of God, for, if he could, God 
gave him the disposition and He is respon- 
sible. The treatment of disease is sup- 
posed to sustain an important relation to 
the theory, and actually proceeds upon 
the hypothesis that the theory is true. 

I will, therefore, give the treatment for 
cancer, which is generally supposed to be 
inherited, and which would be the same 
in case of any inherited disease, together 
with the line of argument begun after sev- 
eral days, in case there is no improvement: 
The treatment is given silently, with the 
eyes of the patient closed, relying upon an 
unseen power to reproduce the thought in 
the patient's mind, and is about as follows: 
"You are not suffering from cancer, for 
there is no cancer. God is omnipresent, 
and nothing can exist outside of Him, and 
there can't be and cancer inside of God. 
God is omnipotent, and nothing can exist 
without Him, and He never made any can- 
cer. God is absolute goodness, and noth- 



Tin On 17 

ing evil can come oul of Him. therefore 
you have no cancer, because there is no 
cancer." 

This is kept up for four or five days and 
then they begin the line of argument, 

which is as follows: Firs* days argument, 
"You are not suffering from cancer al all. 

If you were suffering from cancer thai 
would be sickness, and sickness would 
lead to death : and you cannot die for God 
is your life. You cannot be sick, for God 
is your health. You cannot be weak, for 
God is your strength. You cannot fear, 
for God is your peace. 77 

Second day's argument, "You are not 
suffering from cancer on account of the 
deceitfulness of your parents. You are 
not suffering from cancer on accounl oi 
the deceitfulness of the race. You are not 
suffering from cancer on account of the 
itfulncss of your associates. You 
arc not suffering from cancel on 
account of the deceitfulness of your- 
self nor myself," followed by the rea- 



is The Creed. 

sons given in the first (lav's argument. 

Third day's argument, -You are not Buf- 
fering from cancer on account of the 
selfishness, jealousy, revenge, envy, mal- 
iciousnes, hatred or enmity of your 
parents, of the race, of your associates, of 
yourself or of myself, 7 ' followed by the 
reasons again. 

Fourth days argument, "You are not- 
suffering with fear on account of the guilt 
of your parents, of the race, of your asso- 
ciates, of yourself, nor of myself," followed 
by the reasons again. 

Fifth day's argument, "You are not suf- 
fering with weakness on account of the 
foolishness of your parents, of the race, of 
your associates, of yourself, or of myself," 
followed again by the reasons of the first 

day. 

In the treatment of weak persons the 
magnetic contact will sometimes produce 
a sensation which will make them confess 
that they are better, and if their trouble is 
largely mental, producing nervous weak- 



Th< < r< \» 

uessand functional disorder without any 
organic disease, they often recover. This 
i Bfect is no1 peculiar to their treatment 
however, bul is identical with the effect of 
any other means that will get the patient 
to ignore and forget his trouble, 

I will, in this connection give the prin* 
ted rules to patients, which have, at Least 
in the estimation of some in Texas and 
elsewhere, thrown suspicion on the mo- 
tives ofthe Scientist who thinks there is 
no law hut love. 

RULES FOR PATIENTS, 

Do not mention your disease to any 

Do not allow any one to mention your 
disease to you. 

As you improve do not be ashamed or 
afraid to acknowledge the tact to any one 
when it is suitable to do so; this will i'acili- 
tate your improvement, and it may help 
those to whom you speak encourageiugly. 

Do not speak evil of any one. 

Allow no one to speak slightingly of 
Christian Science in your hearing, and 
if you can not avoid this otherwise, 



50 The Creed. 

absent yourselves from their presence. 

Above all. do not conceal anything 
from your Scientist, who holds all his pa- 
tient's communications confidential. 

One concealed trouble might be the 
very thing your Scientist should know 
in order to cure you." 

The capitalized words in these rules and 
the manner in which they are put together, 
with the fact that the patient is urged to 
put him or herself entirely under the influ- 
ence of the Scientist, and the fact that all 
persons are excluded from the room dur- 
ing treatment, except the Scientist and 
patient, have caused the gravest suspicion 
on the part of those who fear the ill use 
of the power of animal magnetism by 
those who know no law but love. 

No reflection is meant for the innocent: 
and no person should feel aggrieved be- 
cause of this exposure of the creed and 
practice, unless he has adopted it with its 
consequences, and in that case he should 
be willing to avow it openly. 



THE PHENOMENA. 



I have often been asked how I account 
for the phenomenon ofChristian Science 
and at the same time reject and condemn 
the theory, i will say in the first place 

that Christian Science, as such, can pro- 
duce no phenomena. It is the sheeresl 
folly for its advocates to claim that there 
ifi anything like phenomena when they de- 
ny the very existence of every thing* i sen- 
tial to the theory of phenomena. Phenom- 
ena belongs to the material universe, and 
denying the existence of matter they deny 
the existence of all phenomena. Their 
theory denies the phenomena of God's ex- 
istenceaud power by denying the exis- 
tence of all matter. 

A phenomena is understood to be some- 
thing in matter apprehended by observa- 
tion as distinguished from its -round of 
substance, but if there is no matter tb< 



52 The Phenomena. 

is in truth no ground of substance from 
which a phenomenon could be distinguish- 
ed; hence to deny all matter and talk of 
phenomena is nonsense. 

Blank space is incapable of any phe- 
nomena whatever, and every 
sign of the weather is phenomenal of 
something that exists in contradiction of 
their theory. 

Just here the advocates of Christian 
Science beg the question most piteously. 
They propose to deny all physics and to 
deal altogether with metaphysics, and ut- 
terly failing in the field of metaphysical 
argumentation they want to know what is 
to be said of the phenomena of Christian 
Science. 

I can and do believe in all the phenome- 
na that can be produced by any advocate 
of Christian Science of whatever school 
when the phenomenon is apparent and 
palpable, but I deny the power of any ne- 
gation to produce the thing denied. That 
is, I admit that the advocates of Christian 



Thi Phenomena. 

Science can produce phenomena, bu1 1 
deny thai their denial of phenomena caw 
produce phenomena. 

Jesus Christ did uo1 still the storm and 
tlic sea by saying there was no storm ami 
no waves. bu1 by saying, "peace be still." 

It' a denial of all matter and consequently 
all phenomena had any power at all, it 
would rather be to prevent phenomena 
than to produce it But as a negation is 
nothing it can have no power whatever 
upon something; and of all the nothings 
this world lias ever heard of the nothing 
of Christian Science is the merest nothing 
of all nothings. 

To show that their theory lias nothing 
to do with the phenomena produced by 
them, it is only necessary to notice thai 
according to the theory the power to heal 
resides alone in the truth and not in the 
Scientist. Not in the faith of the patient, 
mind yon, hut in the truth. Now put 
alongside of this proposition the admitted 
fact that some are better healers than oth- 



54 The Phenomena, 

ers and you will see their theory vanish 
into the thinnest nothing. 

If the power to heal resides alone in the 
truth and is in any way peculiar to Chris- 
tian Science it must necessarily reside in 
the formulated truth of Christian Science; 
and if in the formulated truth of Christian 
Science, then, the phenomena would de- 
pend upon the exact utterance of that for- 
mulated truth. It will now be seen that 
if their theory accounts for the phenome- 
na, the only thing required in any person 
to produce it, is the ability to memorize 
the exact form of words and go over it 
with their eyes shut This a child can do 
as well as Dr. Gibon, and yet they admit 
that some are better healers than others. 

During the progress of the class I 
forced Dr. Gibon to acknowledge that the 
phenomena did not necessarily prove the 
theory to be correct, but said he, it is the 
most reasonable one we have. I decided 
that it was the most unreasonable one and 
determined if possible to demonstrate the 



Thi I'll i norm ••<<. 

kct, 1 treated myself, m\ w [fe and little 
daughter without denying the existence oi 
evil. Bach case recovered, though the 
phenomena was nol sufficiently marked to 

fully satisfy me that it was due to my treat- 
ment. 

Sonic time alter I visited a young man 

who had been in had health for years and 
on two or three occasions had Med from 
the lungs(l) I expressed the belief thai in 

some eases cures could be made, and 
found a desire to have me treat him, I 
gave him rfnd the family some special di- 
rections and when we were left alone in 
the room we closed our eyes, and I fixed 
my mind on him intently for several min- 
utes. He afterwards confessed that he 
felt better and I told him that he would 
get well. He thought I had given him a 
Christian Science treatment, and was in- 
spired with hope. I went away leaving 
him to enjoy the hope thus inspired to- 
gether with the absent treatment, not of 
Christian Science, but of absence. This 



56 The Phenomena* 

was all I did for him except to pray for 
him and in six weeks his cough was gone 
and lie was strong and seemingly well. In 
all the cases treated by Dr. Gibon or any 
of his class there has not been a single 
ease where the phenomena lias been more 
striking, and not one word of their formu- 
lated theory or treatment was used in pro- 
ducing it, except that I told him not to 
think evil of any one, and to eat what he 
pleased. This I did in order to free his 
mind from bitterness and anxiety, and all 
other directions would have been given 
by any thoughtful physician, and I here 
assert that if he could have believed it, 
the directions given would have done all 
for him that was done. 

One magnetic contact inspired hope and 
this led him to follow the directions given, 
and following the directions gave nature 
a chance to restore health, which it did. 

This accounts for the admission that 
some are better healers than others. It 
is simply because some are more highly 



Tin Phenomena* 

charged with magnetism than others and 
can more readily inspire hope in the pa- 
tient and better control their minds a ud 
actions. 

This power that inspires hope in the af- 
flicted is a well recognized force in nature 
and is common to every walk of life. 

When possessed in a high degree it will 
give the preacher the attention of his con- 
gregation, the lawyer the confidence of 
tiie jury and helps the gambler to capture 
his victim. It has helped to win thous- 
ands of patients to health and as many to 
paths of virtue, while, on the other hand, 
it has charmed thousands with vice and 
led them into paths of dissolution, mining 
their health and destroying their souls. 
Possessed by the pure and the good, it is a 
blessing to the bodies and souls of men, 
but posessed by the wicked and the im- 
pure it is the charm of sin and the Sting 
of death. Blessed is the man who has it 
and uses it for the good of men and the 
glory -of God, but ^oe to that man who 



58 The Phenonn na. 

uses it to satisfy his avarice and his lusts. 
The power itself is animal magnetism, 
and when brought into play by the preach- 
er, the lawyer or the physician it is done 
unconsciously, and I doubt the propriety 
or the piety of using it in any other way. 
unless it should be for the purpose of ex- 
perimenting for the good of mental 
science. The conscious use of personal, 
animal magnetism is exceedingly trying on 
the physical constitution, and the posses- 
sion of it in a high degree is no sign what- 
ever of great physical strength, but rath- 
er to the contrary. It is peculiar, more or 
less to certain temperament, but shows 
itself most strikingly in those of overwork- 
ed brains. If used unconsciously, and 
consistently, with a pure and useful life, 
it can do no harm, for in that case it is 
bounded by the laws of health and good 
morals. But if used consciously and for 
improper ends, it breaks down the nobler 
impulses of humanity, tills the mind with 
evil thoughts, turns the whole tide of its 



Tkt Phi nonu • 

ength in an e\ il direction and t< 
rapidly to the overthrow of the phj sical 
constitution, without losing one particle 
ofits power. On this account^ i could 

not too often nor too strongly warn inno- 
cent people against the dai >f animal 
magnetism, whether posessed by them- 
selves or others, especially in our towns 
and crowded citi< 

Before bidding adieu to the reader, I 
want to record my belief in the power of 
God to heal disease. I believe that God 
is the only creative and restorative power 
in the universe Satan's power is destruc- 
tive) and I believe thai as the Holy Spirit 
proceeds from God. for the restoration of 
soul, so the vital principle of w^ry 
drug proceeds from God for the restora- 
tion of the body. Beyond this James 
teaches that God will heal in answer to 
prayer. He does not heal every one for 
whom prayer is offered, neither does He 
heal every one who takes medicine, any 
more than He saves every one with whom 



60 The Phenona na. 

the Holy Spirit labors. But the truth of 
Christian Science must be established by 
the recovery of every case; because they 
hold that there is no disease in fact, and 
that the truth will make the patient con- 
scious that all is good, and that sickness 
is impossible. If there is no disease and 
truth is infallible, as ;hey teach, it is out 
of the question that they should lose a 
single case, or fail in a single case to make 
the patient feel entirely well. But there 
have been numbers of failures, and there 
is a noble, good woman in the asylum at 
Terrell, Texas, now, upon whom they ut- 
terly failed, not only to cure, but to pre- 
vent insanity. 

But enough has been said. The whole 
theory is false and destructive: and all 
the practice based upon it is a fraud. I 
would as soon take the money out of a 
man's pocket as to mesmerize and delude 
it out of his hands. But when it comes to 
the money Dr. Gibon is as materialistic as 
any other physician, and actually made 



J In /'in noun int. <*» I 

more clean cash than any two doctoi 3 
ihc same length of time. There are many, 
ni) doubt, in it w.i » are led i ood peo- 

ple, but with the founders and lead 
avarice, and perhaps something worst 
at the bottom. 

The following positive contradictions 
are line given to show the utter tomfool- 
ery of Christian Science: 

1. a) God is the only life. (b) God 
principle, like the principle of mathe- 
matics. 

2. a) Man is the image of God. (b) Man 
is a thought. 

3. (a) Man lias no body. (b) Adam made 
bis own body. 

4. (a) There is no evil, (b) Evil thoughts 
paint themselves on the body. 

5. (aj Adam never fell, (b) The fall was in 
thinking that life was in matter. 

6. a) There is no disease. (b) We can 
cure all diseases. 

7. (a) The carnal mind is nothing and 
nothing cannot produce something, b 
The carnal mind produces the belief 
that we are sick. 

Many others could be given but th< 

are sufficient, and comment is unnecessary . 



THE NAME, 

Peibaps something should be said about 
the name, "Christian Science." Some say 
it is a misnomer. Strictly speaking it is, 
for there is in it neither science nor Chris- 
tianity. The name, however, serves its 
purpose. This is the age when seven wo- 
men take hold of the skirts of one man 
and say: "Only let us be called by thy 
name to take away our reproach." Its 
founders and many of its adherants care 
nothing for Christianity nor for science. 
I will venture the statement that among 
the thirty four thousand teachers there is 
not a single scientist of any note. And as 
to the theory, there is not a thing peculiar 
to it that has not in one form or auother 
been exploded and laughed out of coun- 
tenance time and again. The theory that 
matter does not exist has been dead and 
buried so long that its grave-stone 



me. 

had tumbled almost into forgetful 1 

To recognize it as "Christian" is bias* 

phemy. for it is not only out of harmony 
with the Christian religion bul is the worst 
enemy to it thai threatens the church to- 
day. 

Its adherents, claiming to be christians, 
deny the doctrine of Christ's atonement. 
and ignore any remedial system, on the 
ground that the human body is nothing 
and that the soul is incorruptible — that 
man was, is and always will be the per- 
fect image of God. It ignores faith alto- 
gether and thus puts at naught the very 
around of the Christian's hope. Hope it- 
self with them is essentially thrown to the 
winds, since they claim to believe nothing 
they do not know and understand. 
Touching this point they are agnostics 
and not Christians. 

Christian Science is worse than a mere 
misnomer. It is named for a purpose and 
is all the more dangerous for its name. 
The worst of toes are not those who meet 



64 The Name. 

as on the open field with weapons of war 
and marching to the sound of martial 
music, but tlose who come with honied 
words of simulated love. 

Christian Science is like Joab asking 
A masa, "Art thou in health my brother!" 
But when he would appear to take him by 
the beard to kiss him, smote him there 
within the fifth rib. and shed out his bow- 
els upon the ground. It is like Judas, 
that miserable villian, who earned no 
sword, but approached his Master with 
deceitful kisses, and by that sacred token 
betrayed Him to his foes. 

The writings of Tom Paine or the rav- 
ings of Ingersoll are the merest innocence 
compared with this formulated monster 
which names itself "Christian" for the 
purpose of insinuating itself into the 
churches to destroy their bulwarks of faith 
and hope which raving infidels have nev- 
er scaled nor battered down. It speaks 
like a gentleman and scholar and uses 
language of courtesy and courtship in its 



Thi Name. B5 

reference to Christianity, bul when it 
uses the very technology of Christianity it 
is with that infernal ingenuity thai emp- 
ties it of its very life blood and lays i1 low 
.it the feet of scoffing infidelity. There is 
one ihin^ I honor Dr. Gibons for, and that 
is he loft bis church because he thought 
Christian Science inconsistent with or- 
thordox Christianity, and I here say thai 
no man with proper self respect who be- 
lieves in the theory and creed of Chris- 
tian Science, I mean the Eddy School, will 
remain in any orthordox church. 






' 



f' 







3L 






» 



* 




«►♦• 



lite™ .-*•' 



^% 




Hfly 







Op 







7? 



°o/v, 



'G %; 



660 



Ss 



8? 4 



